Paule Ro. 5. v. 19. who maketh it all one to be iustified and to be made iust And againe by this reason that it shoulde bee manifestly repugnant to Gods iustice to account him for iuste that is not iuste and therfore that man in deede is made iust Thus Beza Woulde you not thinke hee were come to bee of our opinion but hee reuolteth againe and interpreateth all these goodly wordes in his olde sense saying Not that any qualitie is inwardly giuen vnto vs of which wee are named iust but because the iustice of Christe is imputed to vs by faith freely By faith then at the least we are truly iustified Not so neither but faith sayth he is an instrument wherewith we apprehende Christ our iustice So that we haue no more iustice in vs than we haue glorie for glorie also we apprehend by faith FVLK 2. Al learned meÌ„ I hope do see that you haue no regarde how vainely you cauil so you may seeme to the ignorant to say somthing against theÌ„ that be godly and learned Act. 13. v. 39. Beza translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolui that is saith hee to bee declared iust or absolued and giueth this reason why he vseth not the worde iustificaâ—i in that place which he vseth elsewhere Ne quis illud ab omnibus perinde acciperet ac si casus esset modi aut instrumenti per quod iustiâ—icemur id est iustifiamus ac pronunciemur aut pro iustis habeamur hoc quidem loco malui absolueÌ„di verbum vsurpare vt magis perspicua esset oratio Least anie man should take this worde of the texte ab omnibus as though it were the case of the meane or instrument by which we are iustified that is made and pronounced iust or accounted for iuste In this place I chose rather to vse the worde of absoluing that the sentence mighte bee more cleare The Latine ab omnibus may signifie by all things or from all things Therefore leaste anye manne shoulde mistake the Apostle as thoughe hee saide wee are iustified by all those thinges where hee meaneth wee are iustified from all thinges Beza in this place vseth the worde of absoluing or acquitting in the same sense that he doth iustifying in other places where hee speaketh of the same matter and sayeth as plainely as a man can speake that to be iustified and to be made iuste or pronounced or accompted iust beefore God is all one Yet our Momus findeth faulte with him for expounding to be iustified Rom. 2. v. 13. to bee pronounced iuste as thoughe God will pronounce anye man iuste whiche is not iuste indeede But Beza hee saith elsewhere protesteth that to be iustified is not to be pronounced or accompted iuste but rather to be iust indeede If Martin hadde not beelyed Beza we shoulde haue hadde Bezaes wordes sette downe bothe in Latine and Englishe But in truth Beza hath no suche words yet in sense he hath thus muche that to be iustified before God is to be iuste indeede and not to bee onely pronounced or accompted iuste when hee is not so in deede But that wee are made truely iust indeede by the iustice of Christe whiche is imputed vnto vs freely by faith And as for that newe life or iustice whiche is called inhereÌ„t in vs it is not the cause but the witnes of that iustice by imputation of whiche wee are saued folowing him that is iustified and not going before iustification and faith indede is the instrument by which we apprehend Christ our iustice Neither doth Beza say that we are not truely iustified by faith but that faith is not the principall efficient cause which is the mercie of God but the instrumentall cause by whiche wee take holde of the mercie of God in Christe In al this Beza hath said nothing contrarie to himself nor to the truth And it is no absurditie to say that the iustice of Christe by which we are iustified is no more inherent in vs than his glorie And yet both assured vnto vs by faith As for that iustice whiche is an effect of Gods sanctifying spirite and a fruite of our iustification beefore God by whiche also we are iustified or declared iuste beefore men as S. Iames teacheth is inhereÌ„t in vs as also the first fruits of glorification by that peace of coÌ„science ioy that we haue in God being reconciled to vs by Christ. MART. 3. For this purpose bothe hee and the Englishe Bibles translate thus Abraham beleeued God and it was reputed to him FOR IVSTICE Rom. 4. v. 3. 9. Where he interpreateth for iustice to be nothing else but. in the steede place of iustice so also taking away true inherent iustice euen from Abraham himselfe But to admit their translation whiche notwithstanding in their sense is moste false must it nedes signifie not true inherent iustice because the Scripture saith it was reputed for iustice Do such speaches import that it is not so in deede but is onely reputed so Then if wee say This shall be reputed to thee for sinne for a greate benefite and so foorth it shoulde signifie it is no sinne indeede nor great benefite But let them call to mind that the Scripture vseth to speake of sinne and of iustice alike It shal be sinne in thee or vnto thee as they translate Bibl. 1577 or as S. Hierome translateth It shall bee reputed to thee for sinne Deut. c. 23. 24. as themselues translate it shall be righteousnesse vnto thee before the Lord thy God And againe Deut. c. 6. This shall bee our righteousnes before the Lord our God if we kepe al the commaundements as he hath commaunded vs. If then iustice onely be reputed sinne also is onely reputed if sin bee in vâ— indeede iustice is in vs indeede FVLK 3. Our translation taketh not from Abraham true iustice nor yet iustice inherent but declareth that he was not iustified before God by workes that is by iustice inherent but by faith whyche apprehendeth the iustice of Christ whych is altogyther without vs. And therefore you cauil in your olde rotten quarrell when you goe aboute to make reputed to bee contrarie to truthe or indeede Faith was reputed by God to Abraham for iustice indeede but not as iustice inherent And AbrahaÌ„ was truly iustified by faith as by an instrumentall cause not that faith was the iustice by which he was iust in the sight of God excluding all other causes but there was nothing in AbrahaÌ„ but faith which God accompted for iustice But Abrahams faith embraced the mercie of God in the promised seede in whiche as well hee as all the tribes of the earth should be blessed The places of scripture that you cite speaking of sinne iustice alike be not contrary to the imputation of iustice vnto them in which it is not inherent For in neither of both places the holy ghost vseth the word of imputation howsoeuer S. Hierome translateth
owne saluation Whereas the Greeke fathers expound it of the full and assured faith that euery faithfull man must haue of al such things in heauen as he seeth not namely that Christ is ascended thither c. adding further and prouing out of the Apostles wordes next folowing that the Protestants* only faith is not sufficient be it neuer so speciall or assured FVLK 2. Hauing nothing to impugne this cleare interpretatioÌ„ of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the vnperfect translatioÌ„ of your vulgar Latine interpreter who was both an vnperfect grecian a very barbarous Latinist you are not ashamed to say we force the Greeke to make it signifie assurance whiche all men that are but meanly learned in the Greeke tongue may know that it signifieth assuraÌ„ce or ful certaine persuasioÌ„ Although for the question in controuersie the fulnesse of faith wil proue the certeintie as much in a maÌ„ner as the assuraÌ„ce But that the Greeke signifieth a full and certaine persuasion I report me not only to the best Greeke Dictionaries of this time but also to Budeus who citeth Isocrates out of Trapezuntius for proofe that it is so vsed also interpreteth that of S. Paule Rom. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let euery man be certaine of his owne minde But you haue a doughty argument that it is not onely ioyned with faith but also with hope knowledge and vnderstanding as though there could not be a certaine persuasion and assurance of hope knowledge and vnderstanding yea the assurance of hope dependeth vpon the assuraunce of faith and the assuraunce of faith vpon the certaine persuasion of knowledge and vnderstanding Yea your vulgar interpretor translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. v. 21. Plenissimè sciens knowing most fully may teach you that it signifieth more than fulnesse for else he should haue saide being fulfilled And better doth Beza expresse the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 4. than some of our English interpreters whiche say fulfil thy ministry wheras the Apostles meaning is that he should approue the credite and dignitie of his ministerie vnto other men But the Greeke fathers you say find none other interpretation of it and for proofe you cite Ignatius ep ad Smyr which although it be not authenticall yet I see no cause why we may not interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being certainly persuaded in faith loue and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the assurance of faith And so is it translated in Bibliotheca sacra Margarini de la Bigne Plenè instructae in fide charitate cognoui vos absolutè perfectos in fule stabili fully instructed in faith and charitie and I haue knowen you absolutely perfect in a stedfaste faith Chrysostome and Theodoret because you vouch at large I know not what you would shew out of them In Theophylact I finde that he speaketh against all hesitation doubtfulnesse of faith but against the certaine persuasion thereof neuer a worde Ne aliquam inducas in animum tuum haesitationem neque pendeas animi dubij quiddam cogitans Bring not into thy minde any staggering neither be incertaine of thy mind thinking any doubtfull thing But for the signification of the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil may bee a sufficient witnesse who commonly vseth it for assured and certaine persuasion â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. Euery worde and deede must be proued byâ—â—â— testimonie of the holy Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the full and certaine persuasion of the goâ—â—â— to the shame of the wicked Againe desin 80. what is the propertie of a faithfull man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. By such assured persuasioÌ„ to be disposed c. EueÌ„ so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the certaine persuasioÌ„ of godlinesse c. and so in other places And you your selfe confesse as much where you say the Greeke fathers expound it of the full assured faith c. which is enough to iustifie our traÌ„slation Now if the fathers vnderstood this full assured faith only of an historicall faith as you say not of trust and confidence in God it is an other controuersie Our translation is not false although we had a false meaning if it be answereable to the words Neither doth Chrysostome speake of an historicall faith only by certaintie whereof we haue accesse vnto God but also of coÌ„fidence which remissioÌ„ of our sinnes doth cause and that we are made coheires with Christ that we enioy so great loue neither doth he proue that the ProtestaÌ„ts only faith is not sufficient to iustisie But the Apostle sheweth saith he that not faith alone but also a vertuous life is required that a man be not guiltie to him self of malitiousnes For these holy places doe not receiue those men with certaine assuraÌ„ce which are not made such This iudgmeÌ„t of Chrysostome the Protestants do allow of better thaÌ„ the Papists for we know that a godly life is necessarie in them that beleeue to iustification without which they can haue no assurance of faith no nor faith in deede but that which is by aequiuocation called faith such saith as the Deuil and the reprobate may haue MART. 3. Yet do these termes please them exceedingly in so much that for the chosen gift of faith Sap. 3. 14. they translate THE SPECIAL gift of faith and Rom. 8. 38. â—â—ni sure that nothing can separate vs from the loue of God 〈◊〉 though the Apostle were certaine and assured not onely of h 〈…〉 wne saluation but of other mens For to this sense they doe 〈◊〉 translate here whereas in other places out of controuersie they translate the same worde as they should doe I am persuaded they are persuaded c. For who knoweth not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth onely a probable persuasion They will say that I am sure and I am perswaded is al one Beeing well meant they may indeede signifie alike as the vulgare Latine interpreter doth commonly translate it but in this place of controuersie whether the Apostle were sure of his saluation or no whiche you saye he was yea without reuelation we say he was not here why woulde you translate I am sure and not as in other places I am perswaded but in fauour of your errour by insinuating the termes of sure and assurance and such like as elsewhere you neglect the termes of iuste and iustification In which your secrete things of dishonesties craftinesse as the Apostle calleth it we caÌ„not alwaies vse demonstratioÌ„s to conuince you but yet euen in these things we talke with your coÌ„science and leaue the consideration thereof to the wise reader FVLK 3. Seeing they accompt the booke of Wisdome to be of no authoritie to establish the certaintie of doctrine it is not like they coulde haue any such respecte as you malitiously surmise And yet the translation good and true For what is the choice gifte of faith but a speciall
lesse account to be made of his authoritie being also ignoraunt in the Hebrue tongue and not regarding the Greeke relatiue to be also of the masculine gender Hierome also in that place interpreteth not appetite but societie and fantasie ththat chataoth is the masculine gender and not the foeminine Whereas it is neuer read but in the foeminine gender out of this place of controuersie But the text it selfe you say is sufficient to conuince this absurditie because in this speache of God to Cain there is no word of Abel It is somwhat that you say if this that Moises reporteth were all that God sayd to Cain but seeing it is certaine that God at large discoursed wyth him of the cause of his enuie againste his brother wee may easily vnderstande in this speach two arguments to reproue Caines enuie the one of the person of God the other of the person of Abel For God doth reprooue his enuie by his owne iustice and by Abels innocencie Which latter argumēt your false translation doth vtterly suppresse But that a Relatiue is referred to an Antecedent whiche in the same verse is not expressed it is no strange thing to them that reade the scripture Examples I will giue you Iob 26. v. 6. 11. 12. and cap. 27. v. 9. 10. yea it is verye vsuall when the antecedent maye bee easily vnderstoode as heere both by the gender and also by manner of speache whiche beeing the same that was spoken of Eues infirmitie subiection to hir husband must needes here haue the same sense of Abel towarde Caine his elder brother MART. 10. Now if against the coherence of the texte and exposition of the holy Doctours and of the whole Churche of God you pretend the Hebrewe grammar forsooth as not bearing such construction not to trouble the common reader that cannot iudge of these things and yet fully to satisfie euerye man euen of common vnderstanding we request here the Aduersaries themselues to tel vs truely according to their knowledge skill whether the Hebrewe construction or point of grammar be not al one in these wordes Sinne LYETH at the doore and in these the desire THEREOF shall be subiect to thee and thou shalt rule ouer IT If they say as they must nedes that the Hebrewe construction or Syntaxis is al one then wil it folow that the Hebrewe beareth the one as wel as the other and therefore when the selfe same translation of theirs maketh no scruple of Grammar in the former but trāslate as we do Sinne lieth at the doore a blinde man may see that in the latter wordes also the Hebrue is but a foolishe pretence and that the true cause of translating them otherwise proceedeth of an hereticall humour to obscure and deface this so plaine and euident Scripture for mans free wil. FVLK 10. I haue shewed before the cause of the change of the gender in the worde robets to be for that by sinne is meant here the punishment of sinne Sanctes Pagninus taketh the worde sinne for an oblation for sinne And for the punishment of sinne it is taken Zach. 14 19. The Septuaginta also doe plainly referre these relatiues vnto Abel and therefore they are in the masculine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cōuersion of him pertaineth to thee and thou shalt rule ouer him MART. 11. And as for the Hebrewe grammar in this point were it not for troubling the Reader we could tell thē that the word sinne in Hebrew is not here of the foeminine gender as they suppose but of the masculine so sayth S. Hieror expresly vpon this place who had as much knowledge in the Hebrew tongue as all these new Doctors Aben Ezra also the great Rabbine in his Hebrew commentaries vpon this text sayth it is a meere forgerie and fiction to referre the masculine relatiue otherwise than to the word sinne which though elsewhere it be the feminine gender yet here it is a masculine according to that rule of the Grammarians that the doubtfull gender must be discerned by the verbe adiectiue pronoune or participle ioyned with the same as the sayd Hebrew Doctor doth in the word paradise Gen. 2. which there by the pronounes he pronounceth to be a feminine though elsewhere a masculine Lastly if the worde sinne were here and alwayes only a feminine and neuer a masculine yet they haue litle skill in the Hebrue tongue that thinke it straunge to matche masculines and feminines togither in very good and grammaticall construction Whereof they may see a whole chapter in Sanctes Pagninus with this title Foeminea masculeis iuncta that is Feminines ioyned with masculines FVLK 11. Not only the Hebrue Grammar but the same phrase vsed before maketh plainely for our translation That S. Hierome saith the Hebrue is of the masculine gender as great an Hebritian as he was he may not carrie the matter away with his authoritie except he bring an instance where it is of the masculine gender The Iewish Rabbins patrones of free will as ignorant of the grace of God erre in this place as they doe in a thousand more and are forced to inuent straunge applications of the worde appetite to make their sense probable How the gender of Hebrew wordes may be found out we are not now to learne which because you haue but lately learned you thinke all men ignorant thereof but your selfe By the chapter of Pagninus where he sheweth that feminines are ioyned to masculines you might learne that chataoth is the feminine gender although it be ioyned with a participle of the masculine gēder Who also might haue taught you the difference of nounes ending in he praecedente camets to be this that feminines haue the accent in the last syllable masculines in the last saue one and therefore chataoth in this place hauing the accent in the last syllable notwithstanding the participle which is masculine must needes be of the feminine gender MART. 12. Now for the last refuge if they will say all this needed not because in other their Bibles it is as we woulde haue it we tell them they must iustifie and make good all their translations because the people readeth all and is abused by all and al come forth with priuiledge printed by the Queenes Printer c. If they will not let them confesse the faultes and call them in and tell vs which translation or translations they will stand vnto In the meane time they must be content to heare of all indifferently as there shall be cause and occasion to touch them FVLK 12. We tel you that wee may not iustifie any fault committed in our translations but we haue reformed them if any were espied in the later Neuerthelesse those faults are not so great that we neede call in al the Bibles in which is any fault it is sufficiēt that we admonish the reader in our later editions of such faults as are escaped in the former especially when the faults
we be in deede most foule sinners and all our iustice be as the Prophete saith as a menstruous cloth yet in Christe he washeth and cleanseth vs from our sinnes and reputing his iustice as ours he maketh vs truly iuste before him not hauing our owne iustice whiche is of the lawe but the iustice which is by faith of Iesus Christe the iustice which is of God through faith Where you charge vs to affirme that our iustice being none at all in vs yet is allowed and accepted before hym for iustice and righteousnesse it is no assertion of ours but a dogged slaunder of your owne MART. 7. Againe to this purpose they make S. Paul saie that God hath made vs accepted or freely accepted in his beloued sonne as they make the Angel in S. Luke say to our Lady Haile freely beloued to take away all grace inherent and resident in the B. Virgin or in vs whereas the Apostles worde signifieth that wee are truely made gratious or gratefull and acceptable that is to say that our soule is inwardly endued and beautified with grace and the vertues proceeding thereof and consequently is holy in deede before the sight of God and not only so accepted or reputed as they imagine If they know not the true signification of the Greeke worde and if their heresie will suffer them to learne it let them heare S. Chrysostome not only a famous Greeke Doctor but an excellent interpreter of all S. Paules epistles who in this place putteth such force and significancie in the Greeke worde that he saith thus by an allusion and distinction of wordes He said not WHICH HE FREELY GAVE VS but WHEREIN HE MADE VS GRATEFVL that is not onely delyuered vs from sinne but also made vs beloued and amiable made our soule beautiful grateful such as the Angels and Archangels are desirous to see and such as himselfe is in loue withal according to that in the Psalme THE KING SHALL DESIRE or BE IN LOVE WITH THY BEAVTIE So S. Chrysostome and after him Theophylacte who with many moe wordes and similitudes explicate this Greeke worde and this making of the soule gratious and beautifull inwardly truely and inherently FVLK 7. Wee make S. Paule saye no otherwise than hee saith in deede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath made vs accepted or he hath freely accepted vs in his beloued son And so we truely say the blessed Virgin Mary was freely accepted or freely beloued But this taketh not away the gratious gifts of God which the blessed Virgin in most plentifull maner was and we in some measure are indued by his grace and fauor which also God loueth in vs because they be his giftes and because he loueth vs freely in his beloued sonne whom alwaies you forget when you speake of iustice or acceptation before God For that being sanctified by his spirite we are holie indeed thoughe not perfectly as sanctification is begunne and not consummate in this life for if it were we should be voyd of sinne death we doe thankfully acknowledge yet those vertues wherewith our soule is inwardly indued and beautified are not the cause that iustifieth vs or maketh vs acceptable in Gods sight but onely his mercie in Iesus Christ for whose sake also he accepteth this vnperfect holines and righteousnes which is in vs by his grace and gift rewarding the same for his sake also with euerlasting glorie And nothing else doth Chrysostome say or meane in the place by you cited about whom you make so many wordes that you might be thought by giuing him his due praise to haue him as it were bound to you to maintaine your vnrighteous cause But Chrysostome careth not for your commendation and that which he sayth maketh nothing for iustice inherent by which we shoulde be iustified for he sayth not so much as that our soule is made amiable and beautiful by vertues and good qualities infused by his grace much lesse that for such qualities inherent in vs GOD shoulde iustifie vs but hee haeth made vs acceptable in Christe amiable and beautiful and louely to the Angels some effect of which grace also appeareth in our life and conuersation to the praise of God and good example of men MART. 8. And I would gladly knowe of the aduersaries if the like Greeke wordes be not of that forme and nature to signifie so much as to make worthy to make meete whether he whome God maketh worthy or meete or gratefull iust and holy be not so in very deede but by acceptation onely if not in deede then God maketh him no better than he was before but only accepteth him for better if he be so in deede then the Apostles word signifieth not to make accepted but to make such an one as being by Gods grace sanctified and iustified is worthy to be accepied for such puritie vertue and iustice as is in him FVLK 8. I haue told you before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not to make worthye but to account worthye for many a man may desire vsing this verbe to be accoūted worthy of him which can not make him worthy but in his owne iudgement and account But where you demaund further whether he whome God maketh meete worthy gratefull iust holy be not so in deede but by acceptation onely I aunswer those whome he accepteth for worthy meete iust holy gratefull are so in deede but then it is further to be knowen whether they be such in them selues or in Christ. We say they are not such in them selues but in Christ. Then are they made nothing better say you in them selues Yes verily as soone as they are accepted to be Gods children and the iustice of Christ is imputed to thē through faith they receiue the spirite of adoption which reneweth them in the inwarde man and beginneth in them holines and iustice puritie vertue but because all these qualities are vnperfect they are not worthy in Gods iustice to be accepted for them but the cause of their acceptation is still the mercie of God in Christ in whome both they and their vnperfecte good qualities are accepted to reward MART. 9. Againe for this purpose Dan. 6. 22. they will not translate according to Chaldee Greeke and Latine Iustice was founde in me but they alter it thus My iustice was found out and other of them My vnguiltinesse was found out to draw it from inherent iustice which was in Daniel FVLK 9. I can but wonder at your impudence and malice which saye so confidently that for this purpose they translated thus Would any man by the iustice or innocencie that was in Daniel or in any iust man feare lest any thing should be detracted from the iustice of Christ whereby Daniel and all iust men are iustified in Gods sight Well let that purpose rest in Gods iudgement as Daniels iustice did when he was shamefully slaundered But what is the fault of the translation According to the Chaldee Greeke and Latine
shal rule in a rod of yron and from him Peter and the rest by his coÌ„mission giuen in the same word feede rule my sheepe Io. 21. yea and that in a rod of yron as when he stroke Ananias and Sapphîra to corporal death as his successors do the like offenders to spiritual destruction vnlesse they repent by the terrible rod of excoÌ„munication This is imported in the double significatioÌ„ of the Greeke word which they to diminish Ecclesiasticall authoritie they translate feede rather than rule or gouerne FVLK 21. That wee shoulde not meane any thing against the gouernement of Christe whome we wishe desire from our hearts that he alone mighte raigne and his seruants vnder him he himselfe is iudge to whome in this case we do boldely appeale But let vs see how we may be charged with false translation The Hebrewe and greek say you do signifie only a ruler or gouernor Mich. 5. And do not we translate a gouernor or captain which may answere there the Hebrew of the Prophet or the Greeke of the Septuaginta or of the Euangelist The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we translate sometime to gouerne sometime to feede is not in the Prophete but in the Euangelist and signifieth properly to feede as a sheepeheard and metaphorically to gouerne What cause haue you here to crie out false translation and to oppose the Hebrewe worde of the Prophet which is fully satisfied in the worde gouernour And the Greeke word which the Euangelist vseth hath his proper signification in some translations in other that which is figuratiue neither doth the one exclude the other But feeding doth import gouerning But it seemeth you would haue rule without feeding that you are so zealous for gouernement The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. in some translations is rendred to rule in other to feede The more proper is to feede yet the greek word wil beare the other also But feeding as a sheephearde doeth his sheepe comprehendeth both The same word Ioan. 21. our Sauiour Christ limiteth rather to feeding as y e Euangelist reporteth his words vsing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once For by lording ruling Peter shuld not so wel testifie his loue towards Christ as by painefull feeding And there your owne vulgar interpreter translateth Pasce and your selues feede though in the margent you woulde faine pray aide of the Greeke to establish your popes tyrannicall rule Yea you will giue him a rodde of yron which is the scepter of Christ yea an armie of souldiers to subdue Irelande and to wrest it out of the Queene of Englandes dominion that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed and rule my sheepe in your secret meaning and for that purpose you bring in the miraculous striking of Ananias and Sapheira for their hypocrisie pretending that you meane but spirituall destruction by the rodde of excommunication which howe terrible it is when it is duely exercised by theÌ„ that haue authoritie we neede not learne of you The other text Psalme the 2. Apoc. 2. v. 27. we translate alwaies rule And your vulgar interpretor Pet. 5. translateth the same worde pascite feede you the church of God c. and else where diuerse times Doth he so diminish ecclesiasticall authoritie c. MART. 22. To the diminishing of this Ecclesiasticall authoritie in the later ende of the reigne of king Henrie the â—ight and during the reigne of king Edwarde the sixt the onely translation of their English Bibles was submit your selues vnto all manner ordinance of man whether it be VNTO THE KING AS TO THE CHIEFE HEAD 1. Pet. 2. Where in this Queenes time the later translatours can not finde those wordes nowe in the Greeke but doe translate thus To the king as hauing preeminence or to the king as the Superiour Why so because then the King had first taken vpon him this name of Supreme heade of the Church and therefore they flattered both him and his sonne till their heresie was planted making the holie Scripture to say that the king was the chiefe head which is all one with supreme head but now being better aduised in that point by Caluine I suppose and the Lutherans of Magdeburge who doâ— ioyntly inueigh against such title and Caluine against that by name which was first giuen to king Henry the eight because they may be bolder with a Queene than with a king and because now they thinke their kingdome is well established therfore they suppresse this title in their later traÌ„slations would take it froÌ„ her altogether if they could to aduance their owne Ecclesiasticall iurisdiction whithout any dependence of the Queenes supreme gouernement of their church which in their conscience if they be true Caluinistes or Lutherans or mixâ— of both they doe and must mislike FVLK 22. Touching this text 1. Pet. 2. I haue answered before y t the word signifieth him that excelleth and therfore it is no corruption to translate it y e chiefe For the name of supreme heade in y e sense which Caluine other abroade did mislike it it was neuer allowed nor by authoritie graunted to the kings Henrie and Edward but in the same sense it is now graunted to Queene Elizabeth whom we acknowledge to haue the same authoritie in causes ecclesiasticall which her father and brother kinges before her had exercised to Gods glorie But as Steâ—en Gardiner vnderstoode y e title in conference with Bucer at Ratisbone we doe vtterly abhorre it and so did all godly men alwaies that a king should haue absolute power to do in religion what he will In what sense the popish clergie of England being cast in the premunire did first of all ascribe it to the king in their submission looke you vnto it we thinke it was rather of flatterie than of dutie wisedome or religion As for the ecclesiasticall gouernement which the scripture prescribeth may well stande which craueth the aide of a christian Prince which is y e Queenes authoritie in causes ecclesiasticall MART. 23. But howsoeuer that he let them iustifie their translation or confesse their fault And as for the kinges supremacie ouer the Church if they make any doubt let theÌ„ read S. Ignatius wordes who was in the Apostles time â—uen when S. Peter gaue the foresaide admonition of subiection to the king and knewe very wel how farre his preeminence extended and therefore saith plainely in notorious wordes that we must first honour God then the Bishop and then the king Because in all thinges nothing is comparable to God in the Chuch nothing greater then y e Bishop who is consecrated to God for the saluation of the whole worlde and among magistrates tempâ—rall rulers none is like the king See his other wordes immediatly folowing where he preferreth the Bishops office before the kings al other thinges of price among men FVLK 23. Howsoeuer those Epistles bee truely or vntruely
consider that nothing but an ignorant person is noted thereby as also pag. 88. where hee is called a blinde bayarde and blockheaded asse because he disdainefully vpbraydeth all our doctors and vniuersities of much ignoraunce and lacke of learning and Caluine he sayth erred about the trinitie through ignorance with such odious comparisons as in so vaine and vnlearned a fellowe as Bristowe sheweth himselfe to be is intollerable To note his bolde ignorance also I sayd pag. 74. The more beastly is the blundring of this Bristowe who dreameth that the councell of Constantinople the first which made this confession by the Apostolike Church did not onely meane the Romaine Church but also none other but the Romaine church whereas the councell knowing well the catholike church of the worlde from the particular Church of Rome gaue like priuiledges of honor to the Church of Constantinople to those which Rome had reseruing onely senioritie to old Rome beside many other reasons they alleadged to prooue that they acknowledged no such authoritie of the Church at Rome as the papistes nowe defende Likewise pag. 89. I call him blundring Bristowe for charging M. Iewell with ignoraunce for affirming Christ to be a priest according to his deitie of which assertion I shal haue occasion to speake afterward against the last slander And pag. 75. where Bristowe sayth that in all innouations both great and small that euer by heretikes were attempted they can shewe vnder what pope they chanced what tumultes rising in the world thereon what doctors withstande it what councels accursed it c. I reply thus What an impudent lyer is this Bristowe to bragge of that which at this day is vnpossible to be done by any man liuing in the worlde For of so many heretikes as are rehearsed by Epiphanius and Augustine not the one halfe of them can bee so shewed as Bristowe like a blinde bayarde boasteth they can doe Yet more touching his ignorance pag. 43. I say Hierome was not so grosse to count walking about the citie to be a peregrination But what is so leaden or blockish which these doltish papistes will not aduouch for the mainteinance of their trumperie This I write because Bristowe would haue Hierome by often entering into the cryptes or vaultes of the Churches at Rome to signifie that he went on pilgrimage Where the collector of the phrases doeth me some wrong to say I call Bristowe leaden blockish and doltish Papist where I say those doltish papistes which auouch any thing neuer so leaden or blockish Onely I require the indifferent reader to consider whether I haue iust cause to charge him with ignorance and impudence as for the termes I will not stande either to iustifie them or to reuoke them but referre them to euery reasonable mans censure Furthermore pag. 48. I say that proude scoffe of parliament religion which Bristowe vseth bewrayeth the stomacke of a vanteparler and not the spirite of a diuine or good subiect Heare I thinke the terme of vantparler was too milde for such a knowne trayterous Papist as commendeth open rebelles for martyres as affirmeth that the Queenes subiectes are lawfully discharged of the othe of obedience giuen to her maiestie as derideth the religion established by parliament pag. 51. I say the Papistes like impudent dogges yelpe and barke against vs that the fathers are all on their side because they haue sucked out of their writinges a fewe dregges of a great quantitie of good liquor conteined in their vessels hauing the fathers in the most and greatest matters wholly against them And pag. 55. I say that Bristowe quarelling with D. Humfrey yelpeth like a litle curre against a great lion and snatching peeces of his sentences gnawen from the rest squeleth out as though hee had hearde some meruelous straunge soundes c. If this allegorie be too base for Bristowes dignitie let him humble himselfe and craue pardon of his treasons for I will doe no reuerence to a traytour that openly bewrayeth himselfe in a printed booke as he and other of his complices haue doone A proude hypocrite priest of stinking greasie antichristian and execrable orders I cannot finde where I haue termed him except I should reade ouer the whole booke but if I haue vsed such speeches I thinke they are no woorse than his wicked behauiour popish sacrificing priesthoode deserue to haue Blasphemous heretike he giueth mee often occasion to call him and namely pag. 81. where I reprooue him for calling the blessed sacrament his Lorde and God which although transubstantiation were graunted yet because the Papistes affirme that this sacrament consisteth of accidentes as the signe or externall part thereof seeing accidentes are neither God nor in God it could not be saide without blasphemie that the sacramentis Lorde and God Next followe reprochfull termes vsed against Allen. The first brasen face and yron foreheade I doe not yet finde but it signifieth nothing but notable impudence which is noted pag. 23. where I call him impudent blasphemer because he had sayde of vs That to such as make no store of good workes they cast onely faith vnder their elbowes to leane vpon where as none of vs did euer teach that such a faith as is not liuely fruitfull of good workes did euer profite any man but to the encrease of his damnation Againe pag. 24. I note him to passe impudencie it self in shamelesse lying where he sayth Commit what you lyst omit what you list your preachers shall praise it in their wordes and practise it in their workes Also pag. 147. I charge him with an impudent lye where he saieth that M. Caluine doeth expounde the oyle whereof Saint Iames speaketh cap. 5. for a medicinable salue or oyntment to ease the sicke mans sore when it is manifest that Caluine vtterly reiecteth and confuteth that exposition Likewise pag. 259. I conuince him of impudent lying because he doth wilfully falsifie the decrees of two councels at a clappe saying they excommunicate all such as in any wise hinder the oblations for the departed when both the councelles Vase and Carthage speak of them that detaine the oblations or bequestes of the dead giuen to the church for the vse of the poore These and many like shamelesse assertionâ— doe prooue that he hath a brasen face and Iron foreheade which shameth not to put in print such monstrous vntruthes and wilfullyes But let vs passe to other points Where this impudent marchant Allen had rayled intollerably against the reuerende father M. Iewell calling him the English bragger one that in summer games might winne two games of cracking lying with like shamelesse stuffe I sayde and doe not a whitrepent me Howe M. Iewell hath aunswered his challenge his owne learned labours doe more clearely testifie vnto the worlde than that it can be blemished by this sycophants brainelesse babling Moreouer pag. 343. where Allen had called that learned father M. Pilkington a mocke Bishoppe I said If he be a mocke Bishoppe which beside his